Calendar

There are two approaches to life. The first one, which we are identifying with Sir Karl Popper, is to think before we act and to let our hypotheses die in our stead when the overall outcome is likely to be negative. We act now for a better future, and we think now which action will bring the best future. Both decision theory and backward induction are technical versions of this train of thought.  The second approach, which we will identify with the Buddha, is to live in the present and not allow the future to pull us away from living in the ever present  Now. The Buddha’s approach is echoed in many others who came after him, Jelaluddin Rumi, Kahlil Gibran, and even perhaps Jesus.  It occurs in many contemporary teachers like Eckhart Tolle and Thich Nhat Hanh.  We may call Popper’s approach “futurism” and the Buddha’s approach “presentism.”

In this talk, we will discuss various aspects of the discourse on presentism and futurism. The purpose is to contrast one with the other. We will not attempt to side with one against the other, and instead leave it as a future project to find a prescriptive action-guiding choice between the two. We merely conjecture that a better optimal choice between these two positions may be somewhere in between. (This is joint work with Jongjin Kim.)

8 February @Columbia

Patricia Kitcher: The Fact of Reason in Kant’s Moral Psychology

Response: Jessica Tizzard

22 February @NSSR

Matters of Love: A Conference

5 April @Columbia

Beatrice Longuenesse: Residues of First Nature

19 April @NSSR

Angelica Nuzzo: Approaching Hegel’s Logic Obliquely: Melville, Moliere, Beckett

Response: David Carlson

10 May @Columbia

Amy Allen: Turning Dead Ends into Through Streets: Psychoanalysis and the Idea of Progress

A number of philosophers working on Buddhist traditions have recently explored similarities between the cultivated experience of not-self, and the clinical experience of depersonalization. In this talk, I will offer some reflections on this theme. But my primary aim will be to push a similar kind of exploratory project one step further. Drawing on tools from cognitive and computational neuroscience, as well as insights from Yogācāra Buddhist philosophy, I will explore some of the most significant similarities and differences between anomalous experiences evoked by meditation, and anomalous experiences that are commonly labeled as hallucinations. I will then argue that understanding how such experiences are produced offers a powerful framework for thinking about the socially and historically situated nature of everyday experience.

It is commonly claimed that mind-body dualism is entirely foreign to China—or “the East” more generally. This talk will explore how engaging with the cognitive sciences and digital humanities undermines claims such as this, and more broadly can help us to do our work as scholars of comparative philosophy. Embracing an embodied view of human cognition gets us beyond strong social constructivism and its accompanying cultural essentialism. In addition, new tools from the science and digital humanities can, in combination with traditional archaeological and textual evidence, allow us to more accurately and rigorously assess claims about the philosophical and religious historical record. Specifically, I will focus on novel large-scale textual analysis techniques, online databases for sharing scholarly knowledge, and work in contemporary evolutionary anthropology and cognitive science relevant to the mind-body issue. I will conclude by considering how early Chinese views of mind-body relations do, in fact, differ from some modern Western conceptions, and how taking a more reasonable view of cultural differences can allow us to genuinely learn from other cultures.

With a response from:

Paul Goldin (University of Pennsylvania)

John Dewey, in his resistance to foundational individualism, declares that individual autonomy so conceived is a fiction; for Dewey, it is association that is a fact. In his own language: “There is no sense in asking how individuals come to be associated. They exist and operate in association.” In a way that resonates with Confucian role ethics, the revolutionary Dewey particularizes the fact of associated living and valorizes it by developing a vision of the habitude of unique, defused, relationally-constituted human beings. That is, he develops a distinctive, if not idiosyncratic language of habits and “individuality” to describe the various modalities of association that enable human beings to add value to their activities and to transform mere relations into a communicating community.

In Confucian role ethics, Dewey’s contention that association is a fact is restated in a different vocabulary by appealing to specific roles rather than unique habitudes for stipulating the specific forms that association takes within lives lived in family and community—that is, the various roles we live as sons and teachers, grandmothers and neighbors. For Confucianism, not only are these roles descriptive of our associations, they are also prescriptive in the sense that roles in family and community are themselves normative, guiding us in the direction of appropriate conduct. Whereas for both Confucianism and Dewey, mere association is a given, flourishing families and communities are what we are able to make of our facticity as the highest human achievement.

Since Confucianism is an intergenerational phenomenon, it should have unique insights into ethical issues surrounding our obligations to future generations. In the first part of this discussion, I examine two contemporary Confucian perspectives on intergenerational ethics. Proponents of Confucian Role Ethics have developed an interpretation of xiao 孝 as “intergenerational reverence” that binds the community together over time by reference to shared cultural models and evolving ethical values. The Chinese thinker Jiang Qing in turn argues for a political constitution in which the state depends not just on the will of presently existing citizens, but also serves to preserve and transmit the values of the past for the sake of future generations. While both interpretations share in common a critique of Western individualism and rights-based ethical framework, Jiang’s account of Confucian intergenerationality rests on the authority of tradition, whereas Confucian Role Ethics prioritizes the uniqueness of the situation at hand. In the second half of the discussion, I develop an alternative Confucian approach that is aligned with virtue ethics. On this view, our present virtue is the point of departure for understanding our relations with the past and future. I examine passages in early Confucian texts that suggest a notion of intergenerational virtue, which brings together various dispositions to see our own flourishing as linked with both past and future generations.

With a response from:

Susan Blake (Bard College)

8 February @Columbia

Patricia Kitcher: The Fact of Reason in Kant’s Moral Psychology

Response: Jessica Tizzard

22 February @NSSR

Matters of Love: A Conference

5 April @Columbia

Beatrice Longuenesse: Residues of First Nature

19 April @NSSR

Angelica Nuzzo: Approaching Hegel’s Logic Obliquely: Melville, Moliere, Beckett

Response: David Carlson

10 May @Columbia

Amy Allen: Turning Dead Ends into Through Streets: Psychoanalysis and the Idea of Progress

8 February @Columbia

Patricia Kitcher: The Fact of Reason in Kant’s Moral Psychology

Response: Jessica Tizzard

22 February @NSSR

Matters of Love: A Conference

5 April @Columbia

Beatrice Longuenesse: Residues of First Nature

19 April @NSSR

Angelica Nuzzo: Approaching Hegel’s Logic Obliquely: Melville, Moliere, Beckett

Response: David Carlson

10 May @Columbia

Amy Allen: Turning Dead Ends into Through Streets: Psychoanalysis and the Idea of Progress